tu b'shvat haggadah - hazontu b’shvat haggadah: hazon seder and sourcebook. authors: daniel...

Tu B'Shvat Haggadah

הגדה של ט״ו בשבטHAZON SEDER & SOURCEBOOK

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Editors and Designers, 2019 Edition: Lisa Kaplan, Elan Margulies, David Rendsburg, Rabbi Isaiah Rothstein, and Nigel Savage

Special thanks to Hazon staff and volunteers who have guided the creation of this haggadah over the years: Judith Belasco, Arielle Cohen, Becky O'Brien, Anna Hanau, Daniel Infeld, Leah Koenig, Rachel Loebl, Sabrina Mallach, Ben Murane, Deborah Newbrun, Elisheva Urbas, and Jake Wilkenfeld-Mongillo.

Hazon gratefully acknowledges the support of our funders, without whom none of our work would be possible. A special thank you to the following funders and organizations who have helped us to develop our Tu B’Shvat materials over the years: The JCC in Manhattan; The Jewish Community Federation of San Francisco, The Peninsula, Marin, and Sonoma Counties; The Jim Joseph Foundation; Moishe House; Next: A Division of Birthright Israel Foundation; and UJA-Federation of New York.

Copyright © 2019 Hazon

This work is made available under the terms of the Creative Commons Attribution-NonCommercial License. You may use the content of this haggadah in your own work, as long as you provide attribution to Hazon and (if necessary) the original author. http://creativecommons.org/licenses/by-nc/3.0/

Tu B’Shvat Haggadah: Hazon Seder and Sourcebook

Authors: Daniel Infeld and Nigel Savage, with contributions and advice from Judith Belasco, Anna Hanau, Becky O’Brien, Deborah Newbrun, David Rendsburg, and Elisheva Urbas.Special thanks to Hazon sta� and volunteers who have guided the creation of this haggadah over the years: Arielle Cohen, Leah Koenig, Rachel Loebl, Sabrina Malach, Ben Murane, and Jake Wilkenfeld-Mongillo.

Graphic design: Rachel Cahn – dolly dagger creative.

Hazon gratefully acknowledges the support of our funders, without whom none of our work would be possible. A special thank you to the following funders and organizations who have helped us to develop our Tu B’Shvat materials over the years: The JCC in Manhattan; The Jewish Community Federation of San Francisco, The Peninsula, Marin, and Sonoma Counties; The Jim Joseph Foundation; Moishe House; Next: A Division of Birthright Israel Foundation; and UJA-Federation of New York.

First edition: 2005Second edition: 2007Third edition: 2009Fourth edition: 2011Fifth edition: 2013Sixth edition: 2015

Copyright © 2015 Hazon

This work is made available under the terms of the Creative Commons Attribution-NonCommercial License. You may use the content of this haggadah in your own work, as long as you provide attribution to Hazon and (if necessary) the original author.http://creativecommons.org/licenses/by-nc/3.0/

In loving memory of

Gerry Savage

September 1, 1932 – January 30, 2018

Rosh Hodesh Elul, 1932 – Tu B'Shvat, 2018

גדליה בן אברהם אריה ואסתר ז”לל’ אב, ר”ח אלול, תרצ”ב – ט”ו שבט תשע”ח

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What is Tu B’Shvat? 4

How to Use This Haggadah 6

Crafting Your Seder 8

The Seder

The First Cup 10

The Second Cup 15

The Third Cup 20

The Fourth Cup 24

A Call to Action 30

Grace After Meals 32

Songs 33

The State of the Forest 34

Purchasing Guide 35

Activities 36

About Hazon 38

TABLE OF CONTENTS

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Why Do We Celebrate It? By Nigel Savage President & CEO, Hazon

You can trace the recent history of Tu B’Shvat seders like branches on a tree. The first one I went to, in London in 1986, was hosted by Bonna Haberman z"l and Shmuel Browns, mentors to me and many others in the renewal of Jewish ritual. I made my own seder the following Tu B’Shvat, and I’ve made or attended one every year since. Seders, like trees, grow branches, and the branches sprout fruit in all directions.

Historical Roots

The roots of Tu B’Shvat stretch back to the beginnings of organized Jewish life. We learn from the Mishnah (Tractate Rosh Hashanah) that “the New Year of the Trees” divided the tithing of one year’s crop from the next – the end and start of the tax year, so to speak. After the expulsion from the Land of Israel, Tu B’Shvat went underground, like a seed, ungerminated, lying beneath the soil of Jewish thought and life.

The expulsion from Spain in 1492 scattered Jews in many directions, and some landed in Tzfat. Like a forest fire that cracks open seeds dormant for decades, Tzfat’s kabbalists rediscovered Tu B’Shvat and began a period of mystical celebration of the festival. The idea and structure of Tu B’Shvat seders traces back to them.

Among early Zionists, Tu B’Shvat became the day to celebrate their reconnection to the land. As a kid in Manchester, I got JNF tree certificates at Tu B’Shvat and Israeli school kids to this day celebrate it by planting trees.

The fourth phase of Tu B’Shvat’s flowering was pollinated by the first Earth Day in 1970 and by growing alarm at the degradation of the planet’s resources. Its ground was fertilized by the countercultural havurah movement, and the beginnings of an upsurge in Jewish renewal and creativity.

The Modern Seder

Each of us can draw upon these roots to sprout our own branches, seeds, and fruits.

The origins of Tu B’Shvat remind us that we are the descendants of an indigenous people, heirs to an ancient wisdom whose echoes can inform our choices today on subjects like how to eat in a manner that is healthy for us and sustainable for the whole planet, or how to rest in a 24/7 world.

The kabbalistic Tu B’Shvat of Tzfat encourages us to open ourselves to mystery, wonder, creativity, and celebration; this is an oral wisdom, something learned from others, rather than from books. Naomi Shemer’s contemporary song, “Shirat Ha'Asavim,” is based on a Reb Nachman story about angels encouraging each blade of grass simply to grow. The spreading in many parts of the Jewish world of drums, yoga, and meditation is part of this phenomenon.

So, too, is the way that “Od Yavo Shalom Aleinu,” written originally by the Israeli band Sheva, has become this generation’s anthem. The peaceful and the joyous

WHAT IS TU B'SHVAT?

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in Jewish life are being rediscovered. Tu B’Shvat is a moment to celebrate new life and new beginnings, physical and cultural.

The Zionists’ Tu B’Shvat prompts us to think afresh about the assumption that the era when Jews were connected physically to the land is over, with Israel now a country of venture capitalists and MBAs. Kibbutzim like Lotan and Ketura, among others, are renewing that connection with the land, and although agriculture is shrinking, there is growing awareness of the need to preserve the environment.

Kosher organic farms and educational gardens are spreading across North America, and there is a deepening move in American Jewish life toward reconnecting with the land in a variety of ways. Tu B’Shvat is a fine time to think about creating a community garden at your synagogue – or exploring Israel on a bike or by foot rather than by car.

Tu B’Shvat today helps us see in miniature the broader shape of contemporary Jewish renewal. It is one of the clearest examples of the rebirth of rooted Jewish life after the Shoah. The charred site of a forest fire slowly gives birth to new growth, and 40 or 50 years later a new forest stands in its place. Each of the elements of that forest grows literally from seeds that survived the fire, yet the forest itself has its own unique characteristics.

Today’s Tu B’Shvat seders grow organically from more than 2,000 years of Jewish tradition; yet the vital elements of them are new and reflect the world we live in. The encounter of post-modern urban life with contemporary

environmental challenges is renewing Jewish life in unanticipated ways. It is an opportunity to deepen our roots, and to branch out afresh to engage the world.

Tu B'Shvat Today

In 2019, Tu B'Shvat falls over Martin Luther King Weekend. It is an opportunity for us to turn Tu B'Shvat outwards. Tu B'Shvat is not just for kids. It is a time for us all to speak up and speak out.

We're dealing right now with immense global and civilizational challenges. Ten of the hottest years in human history happened in the last fifteen years. We're suffering extreme weather events with increasing frequency, and the human toll is considerable, including the record number of deaths and the four Jewish camps that burned down in the recent California fires. And the future toll may be far, far worse. Species extinction is at record levels. The icecaps are melting. Asthma rates are going up very sharply. Industrial meat production is inhumane to animals, unhealthy for humans, and a huge contributor to anthropogenic climate change.

We're physically abusing the world that sustains us, and every country, every human culture, and every religion now needs to address these issues. We have a clear moral obligation to address these issues. Tu B'Shvat comes to remind us to do so.

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The Hazon Tu B’Shvat Haggadah is designed to create a similar setting to a Passover seder – creating conversation with friends, peers and colleagues, while enjoying wine and special foods. While Passover focuses on slavery and freedom, Tu B'Shvat focuses on pertinent issues relating to ecology, the environment, and sustainability – and how we consider the changing needs of the world in every generation so we can best ensure a safer stronger and more sustainable world.

First StepsAhead of you seder, make sure to consider the following:

• How many people are you expecting and what are their ages?• What is their existing level of knowledge on the topics you want to teach?• Are you serving a full meal, or just focusing on the symbolic foods?• What special food or other supplies do you need?

The Kabbalistic Four WorldsThis haggadah is loosely based on the traditional kabbalistic Tu B'Shvat seder with four cups of wine paired with symbolic foods. The four sections trace back to the four cups of the Passover seder, which also includes four questions, and four sons.

On Passover the four cups represent the four processes through which the Jewish people left Pharaoh's servitude. For Tu B'Shvat, the Kabbalists associated each cup to one of the "Four Worlds" - a mystical construct that categorizes the spiritual realms. Mystical tradition assigns various aspects of self and of God to each world.

Since the kabbalistic understanding of each world helps frame the journey through the types of wine and symbolic foods we offer a short explanation of each world at the start of each section, and you can refer to the chart on the facing page as a guide. Feel free to explore this layer of Tu B'Shvat as you see fit.

Or, if you like, or you can choose to downplay the mystical aspects. Don't worry, you can have a seder full of good wine, fresh fruit, and thoughtful discussion without focusing on this construct.

CRAFTING YOUR SEDER

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FIRST WORLD

SECOND WORLD

THIRD WORLD

FOURTH WORLD

KABBALISTIC SPHERE

Asiyah עשיהAction

Yetzirah יצירהFormation

B’riyah בריאהThought

Atzilut אצילותSpirit

WINE MIXTURE

entirely white

½ white ½ red

¾ red ¼ white

red with a drop of white

SYMBOLIC FOODS

fruit and nuts with shells and

peels

fruit with inedible pits

and seeds

entirely edible fruits

spiritual sustanance /

only smell

Food and DrinkCups of wine

There is a tradition to have four cups of wine - beginning with white and progress to red wine for the final cup. Be sure to have a selection of each available - as well as red and white grape juice if not everyone can drink wine. Most people won't drink four full large cups of wine, so depending on your guests and the type of seder (and size of your glass or cup) we recommend estimating 6-10 cups per bottle.

Symbolic Foods

There is also a tradition to eat various fruits and nuts after the first three cups, divided in categories based on which part of is edible (just the inside, just the outside, or fully edible). A guide with quantity suggestions can be found on page 35.

To ensure a smooth event, we suggest that you have platters of fruit and nuts on the tables ahead of time. Since there will be peels and pits left over, you may want to have some empty bowls available.

Serving a Full Meal

If you choose to serve a full meal, we suggest the following:

First cup: eating just the symbolic foods as an appetizer. If hosting a seder on Shabbat, we have provided the full text of Kiddush in this section.

Second cup: serving the main course If you are serving bread, we have provided the blessings for ritually washing hands and over bread in this section.

Third cup: serving dessert

Fourth cup: no food served Bless the fourth cup after reciting Grace After Meals (page 32).

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Texts, Discussions, and ActivitiesThere is no set text for a Tu B'Shvat Seder. Rather, you are invited to explore the various texts presented here. Drawing from Jewish ancestral texts such as Tanakh (the Hebrew Bible), the Talmud, Midrash and Aggadah (exegesis), in addition to wisdom from other cultures around the world, the Hazon Tu B’Shvat Haggadah encourages the user to choose texts as relevant to those gathered and what the leader views as the prompts appropriate to inspire meaningful conversations.

Building on the four cups and four worlds, we have chosen four themes for discussion. Each theme builds from foundational concepts in the first section to texts which vision a more just future society. Feel free to focus on one theme or pick a text from a different area to discuss over each cup.

Framing the Conversation

Ahead of your seder, think about your guests and decide which texts to read and the style of the seder you would like:

• Do you want to focus on one theme or pick and choose various texts?• Do you want to focus on frontal teaching or include other activities?• Do you want to have a group discussion or paired learning?

There is no wrong answer, although we recommend trying to engage everyone present and varying the teaching style throughout the evening.

You may also choose to break up the discussions with some short activities, (see pages 36-37), or by singing a song or two, (page 33, with more at hazon.org/tubshvat).

To start your journey, each of our four themes are introduced below, and are color coded throughout the haggadah.

Our Relationship to FoodOur relationship to food began back in Eden, when God said to Adam: "Of every tree in the garden you shall eat. But of the tree of knowledge of good and evil you shall not eat of it – for the day you eat of it you shall die." From that moment we are taught that the access point for life, connection, and knowing comes about through eating, and through what we eat.

Jewish tradition continues with laws regarding what we can or cannot eat (kashrut, or Kosher laws), how we think about the food we eat (blessings before and after eating), and how we sit down for a meal (especially in regard to holidays and festive occasions).

This relationship encourages the user to consider how we elevate the food we eat and the spiritual ethos of thinking about the source of our food.

CRAFTING YOUR SEDER

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Our Relationship to the Land of Israel A central difference between the land of Egypt and Israel is how each gathers water. Egypt – known in Hebrew as Mitzrayim or “narrow place” – depended on the Nile river. This narrow band of water was the source of Egypt's fertility. In contrast, the land of Israel depends on rain for its water.

The Shema, recited multiple times a day, serves as an anthem of Jewish life. It encourages us to consider many powerful lessons including how our spiritual and physical actions impact the rains and the sustainability of the planet, and how our neglect to live a value-driven life can make the world less sustainable.

This relationship encourages the user to explore the rain cycle and seven species of the land of Israel and how Torah values make the planet more sustainable.

Our Relationship to TreesOur tradition teaches that humans were placed in the Garden of Eden to be given a glimpse of a world to emulate. In this garden, Adam and Eve were surrounded by all manner of fruit trees to enjoy. While they were tasked with “working and guarding” the garden, they sinned by eating a forbidden fruit. The Arizal, a 16th century kabbalist, taught that we have a special opportunity to repair this sin during a Tu B'Shvat seder.

According to Jewish tradition, trees are considered the pinnacle of plant world. Rashi notes that, “Like humans, trees have the power to grow. And as humans have children, so trees bear fruit.” As we work to improve the world we must not forget our special relationship to trees. During the month of Nisan, when fruit trees are in bloom, we have the opportunity to say a blessing to remind ourselves that, “Nothing is lacking in God's world, and God created good creatures and good trees for the benefit of man.”

This relationship encourages the user to reflect on the long-standing human/tree relationship, from the Garden of Eden to the Messianic Age.

Our Relationship to the Wider WorldIn many ways Tu B’Shvat pushes us to consider the ecosystem of the planet in its many facets. Not only with the environment, but with society as well. We will soon enter into Adar and Nissan, Hebrew months that highlight our spiritual and physical freedom, and at this time we also commemorate Martin Luther King Day.

What were the lessons that Dr. Rev. Martin Luther King, Jr. would tell us in this generation? How does one forge a path through the darkness and cold of winter and the current pharaohs that still live in our midst? With all of the benefits and beauty of this global interconnected generation, our planet still suffers, people are in dire need of support, refuge and advocacy, and our hope for a better world must remain intact.

This relationship encourages us to draw from the lessons of Dr. King the leader, visionary, and poet who had Scripture as his song and integrity and justice as his anthem.

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THE FIRST CUP

ה יי אלהינו מלך העולם רוך את בפן. רי הג בורא פ

Blessed are you Adonai, our G!d, ruler of the universe,

creator of fruit of the vine.

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, bo.rei p’.ri ha.ga.fen.

We each fill our cup and say the blessing together:

ה יי אלהינו מלך העולם רוך את ביענו לזמן הזה. מנו והג החינו וקי ש


who granted us life, sustained us, and brought us to this day.

We conclude with the blessing traditionally recited on special occasions:

Ba.ruch a.ta A.do.nai e.lo.hei.nu me.lech ha.o.lam, she.he.chi.ya.nu v'.ki.y'.ma.nu v'.hi.gi.a.nu la.z’.man ha.zeh.

If held on Shabbat, recite the Shabbat Kiddush over the first cup:

Friday night

וכל רץ והא מים הש ויכלו י׃ ש הש יום ויהי בקר ערב ויהי עשה ר אש מלאכתו ביעי הש יום ב אלהים ויכל ם׃ צבאויברך עשה׃ ר אש מלאכתו ל מכ ביעי הש יום ב ת ב וישל מכ בת ש בו י כ אתו ש ויקד ביעי הש יום את אלהים

רא אלהים לעשות׃ ר ב מלאכתו אש

פן. רי הג ה יי אלהינו מלך העולם בורא פ רוך את ב

מצותיו ב נו ש ר קד יי אלהינו מלך העולם, אש ה רוך את בהנחילנו, וברצון אהבה ב קדשו ת ב וש בנו, צה ורה למקראי קדש חל י הוא יום ת ית. כ רון למעשה בראש זכל מכ ת ש קד ואותנו בחרת בנו י כ מצרים. ליציאת זכר

נו. אהבה וברצון הנחלת ך ב ת קדש ב ים וש העמ

ת. ב ש הש ה יי מקד רוך את ב

Saturday day

ת ב ת, לעשות את הש ב מרו בני ישראל את הש ושני ישראל אות היא יני ובין ב רית עולם. ב לדרתם, במים ואת ת ימים עשה יהוה את הש ש י ש לעלם: כ

פש. נ בת וי ביעי, ש הארץ, וביום הש

עבד ת ימים ת ש שו. ש לקד ת ב זכור את יום השת ליהוה ב ש ביעי ויום הש . ך ל מלאכת כ ועשית , ך ה ובנך ובת אלהיך: לא תעשה כל מלאכה אתי . כ עריך ש ר ב , אש , וגרך ך ך ואמתך ובהמת עבדמים ואת הארץ, ת ימים עשה יהוה את הש ש ש

ביעי. יום הש נח ב ם, וי ר ב ל אש ם ואת כ את הי

הו. ש ת ויקד ב רך יהוה את יום הש ן, ב על כ

ה יי אלהינו מלך העולם רוך את בפן . רי הג בורא פ

We are a small seed, waiting patiently to fulfill our potential and grow into a beautiful tree.

Kabbalistically, the first cup is defined as Assiyah, Action. It is the realm of the concrete, the physical. At this level, the need is greatest for protection, for shields and defenses. It is risky to let our defenses down, to open up, to peel off protective shells. This world is represented by fruits with an inedible outer shell and an edible inner core.

As with most Jewish rituals, we begin our Tu B’Shvat seder with a cup of wine. The first cup we drink at the seder is traditionally pure white. For the Kabbalists it represents the beginning – the time when creation began with the separation of light from darkness, the first spark of divine creation.

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The First FruitFruits for this world include all citrus fruits, all nuts, pomegranates, sabras, bananas*, or pineapples*.

ה יי אלהינו מלך העולם... רוך את ברי העץ ...בורא פ

רי האדמה.* ...בורא פ

Blessed are you Adonai, our G!d, ruler of the universe...

...creator of fruit of the tree

...creator of fruit of the ground*

Take the first fruit or nut and say one of the following blessing:

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, bo.rei p’.ri ha.etz / ha.a.da.ma*

What was the last item you ate? Did you steal it?

If you had $1,000,000, could you create it from scratch?

In Hebrew, the verb to create (ברא, b-r-a) is used exclusively for the work of God. Humans can manipulate things, but we cannot create. A blessing is different than saying “Thanks for dinner.” Most food blessings evoke God as "creator". When the rabbis suggest that failing to say a blessing represents a case of theft, it teaches us that while we might buy a fruit or we even grow it, we can never create it.

Without blessing, sacrilege

ליהוה הארץ ומלואה The Earth is Adonai's, and the fullness thereof.– Psalm 24:1

נן: אסור לו לאדם נו רב תרכה, לא ב ה ב יהנה מן העולם הז ש

רכה מעל. לא ב ה ב הנה מן העולם הז וכל הניה? ילך אצל חכם. נת ק מאי ת

ילך אצל חכם מאי עביד ליה?! הא עביד ליה אסורא!

א אמר רבא: ילך אצל חכם מעיקרא אללא יבא לידי מעילה. די ש רכות, כ דנו ב וילמ

Our Rabbis have taught: It is forbidden to a person to enjoy anything of this world without a blessing, and anyone who enjoys anything of this world without a blessing, one commits sacrilege.

What is the remedy? Consult a wise person. But what will the wise person do? One has already committed the offence! Raba said: One should consult a wise person beforehand and learn the blessings, so that one should not commit sacrilege.

– Bablyonian Talmud, Brachot 35a

If serving a full meal, we recommend just serving the symbolic fruit now.

THE FIRST CUP

Our Relationship to FoodThe Rabbis understood the world’s produce to be a sacred, divine gift. As such it was “kadosh,” meaning both “sanctified” and “separate” – and, in consequence, forbidden from our enjoyment unless we made a blessing. The blessing acknowledges the divine creation and, in a sense, de-sacralizes the food, therefore enabling us to eat it.

*Note: On most fruits we recite the blessing ברא פרי העץ, bo.rei p'.ri ha.etz, creator of fruit of the tree. This blessing is reserved for fruits whose trees have a trunk and branches that remain even after the fruit's removal, and grow new fruit each year. Other fruits, like bananas and pineapples, grow on bushes or trees that whither and regenerate each year, and therefore the blessing for them is ברא פרי האדמה bo.rei p'.ri ha.a.da.ma, creator of fruit of the earth.

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Our Relationship to the Land of IsraelEvery ecosystem is woven together by the interactions between a diverse set of species. Whether we think of the deserts of the American southwest or the boreal forests of Russia, we often use key flora to represent each region. This is also true of the land of Israel. The texts below outline the agricultural bounty of the land.

The seven species

י יהוה אלהיך מביאך אל ארץ טובה ארץ כ נחלי מים עינת ותהמת

קעה ובהר׃ ב יצאים ב

ערה ה וש ארץ חט וגפן ותאנה ורמון

מן ודבש׃ ארץ זית ש

ה לחם נת תאכל ב ר לא במסכ ארץ אשה לא תחסר כל ב

ר אבניה ברזל ארץ אשת׃ חצב נחש ומהרריה ת

בעת ואכלת וש וברכת את יהוה אלהיך

׃ ר נתן לך על הארץ הטבה אש

For Adonai your God is bringing you into a good land,

a land with streams and springs and fountains

issuing from plain and hill;

a land of wheat and barley,

of [grape] vines, figs, and pomegranates,

a land of olive trees and [date] honey;

a land where you may eat bread without scarceness,

where you will lack nothing;

a land whose rocks are iron

and from whose hills you can mine copper.

And you shall eat, and be satisfied,

and bless Adonai your God

for the good land which havs been given to you.

-Deuteronomy 8:7-10

In an age where we have agricultural and material abundance derived from areas across the globe, what specific land/s are you grateful for? Why?

What would the seven species of your local land be?

Can you think of any other ways to give thanks to God for the good land that we have received?

A land of milk and honey

ילו מיד מצרים וארד להצ ולהעלתו מן הארץ ההוא

אל ארץ טובה ורחבהאל ארץ זבת חלב ודבש

And I come down to deliver them out of the hand of Egypt,

and to bring them out of that land

to a good and spacious land,

a land flowing with milk and honey.-Exodus 3:8

The Rabbis discuss (Bablyonian Talmud, Berahot 35a) certain questions from these passages. First, they debate whether we should just bless the seven species, but conclude that we should bless all foods. Second, they explore the idea that if we ought to bless God when we are full and satisfied, we should also we bless God before we eat when we are hungry in anticipation.

THE FIRST CUP

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Our Relationship to TreesHumanity is compared to trees in a single verse in the Torah, although the metaphor continues throughout Rabbinic tradition.

Rabbi Uri of Strelisk (18th century): One should work forever, doing full and honest labor in order to rise step by step in the service of God. But do not look back every few minutes to see if you are progressing. For a person is like a tree. And do you look at a tree continually to see how it is growing? If you did, you would see nothing and become tired of looking, unless you prune it and protect it, trim and fertilize and water it to protect it from damage and danger and strong winds. Then the tree will grow and prosper and become beautiful.

So must we rid ourselves of all those things which spoil us, and tend all the qualities which aid him in the service of God so that we will grow and prosper. It is, however, not a virtue to measure from hour to hour how much we have grown.

Rabbi Yitzchak Eisik Safrin (19th century): The motto of life is ‘Give and Take.’ Everyone must be both a giver and a receiver. One who is not is like a barren tree.

The simple answer to the question posed is no – trees are not like humans and they cannot flee from war. However, the Rabbis also translate this phrase as "for a man is like a tree" and use it as a guiding principle in their interpretations.

In what ways can your life be compared to that of a tree?

Where else do you see trees in Jewish tradition?

חם עליה ים להל י תצור אל עיר ימים רב כחית את עצה לנדח עליו ה לא תש לתפש

נו תאכל ואתו לא תכרת י ממ רזן כ גדה י האדם עץ הש כ

צור׃ מ ניך ב לבא מפ

Trees and People

While at war, when you besiege a city for a long time in order

to capture it, do not destroy its trees, wielding the ax against

them. You may eat of them, but do not cut them down.

For is the tree of the field a human

to withdraw before you into the besieged city?-Deuteronomy 20:19

The Righteous as Trees

מר יפרח ת יק כ צדה׃ ג בנון יש ל ארז ב כ

The righteous bloom like a date palm;

they thrive like a cedar in Lebanon.-Psalm 92:13

מרים א ת סולת אל ה פ מרה זו אין ב מה ת , לאכילה, לולבין להלול, חריות לסכוך

פעת ברה, ש ים לכ סיבים לחבלים, סנסנראל ך הם יש ית. כ הן את הב קורות לקרות ב

עלי מקרא, א מהם ב סלת אל הם פ אין בדה, מהם עלי אג נה, מהם ב עלי מש מהם בעלי צדקות וכל הענין. עלי מצוות, מהם ב ב

No part of the date palm is worthless. Its dates are eaten, its lulavim are praised [as part of the four species], its fronds used for s'chach [for a sukkah], its fibers used for ropes, its leaves for sieves, its trunks for beams in a house.

So too, there are none in Israel who are worthless. Some are versed in Bible, others Mishnah, others Aggadah, others in good deeds, and others promote social equity.

-Bemidbar Rabbah 3:1

THE FIRST CUP

14

One of Dr. King's is famous ideas, “Why we can't wait” is similar to this teaching. Our dreams can no longer wait to be had, and that our freedoms and demands for social equity can no longer wait.

Dr. King's call applies to this generation, as arbiters of his legacy, to tap into our own sense of urgency and to think critically about our capacity for change.

Why We Can't Wait

We will have to repent in this generation not merely for the hateful words and actions of the bad people but for the appalling silence of the good people. Human progress never rolls in on wheels of inevitability; it comes through the tireless efforts of men willing to work to be co-workers with God, and without this hard work, time itself becomes an ally of the forces of social stagnation. We must use time creatively, in the knowledge that the time is always ripe to do right.

-Martin Luther King Jr., Why We Can't Wait

Our Relationship to the Wider WorldDr. Rev. Martin Luther King, Jr. crafted his entire life legacy around a sense of urgency for individuals and communities of all racial, ethnic, and religious groups. The Talmud also encourages us to think critically about our potential for social impact:

יתו ל מי שאפשר למחות לאנשי ב כיתו ס על אנשי ב ולא מחה נתפ

ס על אנשי עירו אנשי עירו נתפ בלו ל העולם כ ס על כ לו נתפ כל העולם כ ב

Anyone who is capable of protesting injustice in their home and does not, is responsible for the outcomes of their neglect. For the people of his city, he is responsible for the people of his city. For the whole world, he is responsible for the whole world.

-Bablyonian Talmud, Shabbat 54b

When the world and its inhabitants are being attacked, where is our sense of urgency on the environment and to ensure that ecosystems are sustainable?

What pressing issues have you yet to discuss as a community that should be named?

How do we make this Tu B’shvat a critical encounter with the urgent needs of our planet Earth?

THE FIRST CUP

15

THE SECOND CUP






Our seed grows into a sapling, maturing and gaining strength, but not yet fully formed.

The Kabbalists defined the world of Yetzirah, Formation, as a world of inwardness, emotion, and a sense of feeling. The need for protection and reinforcement is an inner matter of the core, of the heart. This world is represented by fruits with edible outer flesh and pithy, inedible cores.

The second cup of wine is an even mixture of white and red. For the Kabbalists, the white represented the spark of Divine holiness and the red is the flame of life which has begun to burn within it.

ה יי אלהינו מלך העולם רוך את בהמוציא לחם מן הארץ.


who brings forth bread from the earth.

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, ha.mo.tzi le.chem min ha.a.retz.

The Blessing over bread

If you are serving a full meal, or hosting a seder as part of a Shabbat meal, we recommend this moment to ritually wash and recite the blessing over bread.

Feel free to serve the main course of your meal during this discussion section.

ה יי אלהינו מלך העולם רוך את בנו מצותיו וצו נו ב ר קדש אש

על נטילת ידים.


who sanctified us with commandments and commanded

us on the washing of hands.

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, a.sher ki.d'.sha.nu b'.mitz.vo.tav v'.tzi.va.nu al n'.ti.lat ya.da.yim.

THE SECOND CUP

The Second FruitFruits for this world include apricots, cherries, dates, mangos, nectarines, olives, peaches, and plums.

ה יי אלהינו מלך העולם רוך את ברי העץ. בורא פ


creator of fruit of the tree.

Take the second fruit and say the following blessing:

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, bo.rei p’.ri ha.etz.

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Our Relationship to FoodOur traditional food blessings divide food into categories based on their primary source. The six main food blessings are recited over 1) food from the ground, 2) fruit from trees, 3) food made from grains, 4) bread, 5) wine, and 6) a catch-all blessing for everything else. Each of these has a set formula, used throughout this haggadah.

The text below challenges the concept of a set formula for these blessings.

Wait, what was that bracha?

הביאו לפניו מיני תרגימה מברך עליהן

ה יי אלהינו מלך העולם[ רוך את ]בני", ס "בורא מיני כ

על הזרעים הוא אומר "בורא מיני זרעים",

אים הוא אומר ש ועל הדאים", "בורא מיני דש ועל הירקות הוא אומררי האדמה." "בורא פ

י יהודה אומר רבדברו." יח האדמה ב רוך מצמ "ב

ת ואומר י מאיר אומר: אפלו ראה את הפ רבת זו, רא את הפ ר ב רוך אש "בתה. ה היא נאה", - זו ברכ כמ

אנים ואמר ראה את התלו, אנים הל רא את הת ב רוך ש "ב

תן. ה נאין הן", זו ברכ כמ

י יוסי אומר: רבבעו ט ע ש טב ה ממ נ כל המש

ברכה - לא יצא. חכמים ב

If they brought forth types of desserts,

one recites over them the blessing,

[Blessed are you Adonai, our G!d, ruler of the universe,]

creator of types of sweets;’

over edible seeds one recites,

‘...creator of types of seeds;’

over other herbs one recites,

‘...creator of types of herbs;’

over greens one recites,

‘...creator of the fruit of the ground.’

Rabbi Judah says:

‘Blessed is the one by whose word the earth sprouts’.

Rabbi Meir says: Even if one saw bread and said,

‘Blessed is the creator of this loaf,

how nice it is,’ that serves as its blessing.

If one saw figs and said,

‘Blessed is the creator these figs,

how nice they are,’that serves as their blessing.

Rabbi Yose says:

Anyone who departs from the formula which the sages

established for blessings has not fulfilled his obligation.

– Babylonian Talmud, Brachot 35a

What is the value of using traditional blessings verses spontaneous or non-traditional ones?

What is the significance of the word "even" in what Rabbi Meir says, and how do his formulations differ from those before?

How do these specific blessings help us think about the source of our food?

The modern era enables many old traditions to be accessed in new ways and we hope that learning about blessings can open a conversation about the broader nature of gratitude in relation to food.

THE SECOND CUP

Creative Seder Activity: Create an Edible Tower!

Use toothpicks and small fruit like berries or grapes to

construct a tower – but make sure to eat it later!

17

Rainfall in its time

עתו י מטר ארצכם ב ונתת יורה ומלקוש

׃ ך ויצהרך ספת דגנך ותירש וא

I will give the rain of your land at its time,

the early rain (yoreh) and the latter rain (malkosh),

and you will gather in your grain, your wine, and your oil.

– Deuteronomy 11:10-11, 14

את ואת נה הז רך עלינו יי אלהינו את הש בתה לטובה, ל מיני תבוא כ

רכה -או- ותן טל ומטר לברכה ותן בענו מטובה, ב ני האדמה וש על פ

נים הטובות. ש נתנו כ וברך שנים. ה יי, מברך הש רוך את ב

Bless this year for us, Adonai our God,

and all types of produce for good.

Grant blessing -or- Grant dew and rain as a blessing

on the face of the earth and satisfy us from its goodness, and

bless our year as the best of years.

Blessed are you God, who blesses the years.

– Weekday Amidah prayer

Our Relationship to the Land of IsraelRain in Israel sustained life in ancient times and is just as important today. In the verse below, recited as part of the Shema prayer, God promises rain in its right time, noting different types of rain.

Why do we still pray for rain in Israel, even if we don't live there?

In what ways are you in tune with weather patterns in your area?

Tu B'Shvat represents a middle point in the rain cycle of the year. It is at this time that half of the rain has fallen (Babylonian Talmud, Rosh HaShanah 14a). Fruits that matured earlier than Tu B'Shvat are thought to come from the previous year's rain. Fruits that mature after Tu B’Shvat come from the current year's rain.

The rain cycle of Israel starts after Sukkot and goes until Pesach. In the weekday Amidah prayer, we insert a prayer for rain during the rainy winter season (in blue).

THE SECOND CUP

Olive Harvest

Wheat Harvest

Grape Harvest

Yoreh Malkosh

Pray for Rain Pray for Dew

Date Harvest

Barley Harvest

Hebrew Months:

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Our Relationship to TreesThe first mention of trees in the Torah is during Creation. It is here that we establish our original relationship and divine blueprint of how to relate to trees.

Creation and the Garden of Eden

א, ש א הארץ ד דש ויאמר אלהים תרי למינו ה פ רי עש ב מזריע זרע, עץ פ עש

ר זרעו בו על הארץ, ויהי כן. אשב מזריע זרע למינהו, א, עש ש ותוצא הארץ ד

ר זרעו בו למינהו, רי אש ה פ ועץ עשי טוב. וירא אלהים כ

God said: ‘Let the earth sprout sprouts [grass],

plants seeding seed, and fruit trees bearing fruit of their kind,

in which is their seed, upon the earth.’ And it was so.

The earth shot up sprouts, plants seeding seed of their kind,

and trees bearing fruit in which is their seed of their kind,

and God saw that it was good. -Genesis 1:11-12

How many times do these two verses mention seeds or fruit?

Why do you think the Torah spends so much time in these verses repeating these two words?

דם ן בעדן מק ע יהוה אלהים ג ט ויר יצר׃ ם את האדם אש ם ש ש וי ויצמח יהוה אלהים מן האדמה

ל עץ נחמד למראה וטוב למאכל כן תוך הג ועץ החיים בעת טוב ורע׃ ועץ הד

Adonai/God planted a garden in Eden, in the east,

and placed there the man whom he had formed.

Adonai/God caused to grow from the ground

every tree, pleasing to look at and good for food,

with the Tree of Life in the middle of the garden,

and the Tree of Knowledge of Good and Bad.-Genesis 2:8-9

Why do you think the Torah mentions that the trees were, "pleasing to the sight and good for food"?

רוך הוא את אדם דוש ב רא הק שעה שב בן עדן, ל אילני ג הראשון, נטלו והחזירו על כחין ה נאים ומשב מ ואמר לו, ראה מעשי כן ראתי, ת שבילך ב ראתי ב ב הן, וכל מה שך שלא תקלקל ותחריב את עולמי, עת ד

. ן אחריך שאם קלקלת אין מי שיתק

When God created Adam, God led him around all the trees in the Garden of Eden. God said to him, “See my works, how beautiful and praiseworthy they are. Everything I have created has been created for your sake. Think of this, and do not corrupt or destroy my world; for if you corrupt it, there will be no one to set it right after you.”

-Ecclesiastes Rabbah 7:13

If God created everything for our sake, why do you thnk we don't have the right to use it or destroy it?

What responsibilities do we have to trees and other creation?

THE SECOND CUP

19

Our Relationship to the Wider WorldToday we focus our attention to the natural world and its interconnectedness. Dr. King’s famous speech A Christmas Sermon on Peace (1967) contained key ecological touchstones.

No matter where we live, no matter what we believe or do not believe in, the rhythm and reverberations of the planet gently and violently tap the shores and lands of this Earth and ask us questions of guarantorship.

People may find it is strange to celebrate the trees and the natural world in the winter, time when things appear dead and isolated, when most plants have withered and most trees have no leaves. And yet during this time we celebrate the unseen, knowing full well that all the land at the surface and underneath is filled with life.

Have you considered yourself in guarantorship with the world, i.e. that the planet will be your guarantor and you would be its guarantor?

How responsible do you feel for the climate issues across the world?

Does the fact that it is a global problem make something more or less your responsibility?

ל אחד לות על כ ות מט צ המ י ש אף על פ שגוף ם כ ראל ערבין זה לזה וכל ל יש הרי כ

אחד וכערב הפורע חוב חברו.

Because even though the commandments are placed upon each individual, all Jews are guarantors of one another, and they are all a single body, and it is like a guarantor who repays the debt of his friend.

-Ritva commentary on Bablyonian Talmud, Rosh HaShanah 29a

Interconnectedness

THE SECOND CUP

“All life is interrelated. We are all caught in an inescapable network of mutuality. Whatever affects one directly affects all indirectly. We are made to live together because of the interrelated structure of reality.”

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THE THIRD CUP






Our tree is fully grown, establishing deep roots and wide branches.

The third world, Briyah, Thought, is the realm divine energy flow in which the creation of something from nothing is possible. It is the closest of the three lower worlds to pure spirit (the fourth world). This world is represented by fruits that are edible throughout, perhaps representing the unbridled manifestation of potential energy contained in the seed with zero barriers to inward digestion.

This cup of wine is mostly red with a splash of white. The red flame of life grows, a tangible manifestation of creative energy subsuming the quiet divine light within.

Our Relationship to FoodIn the modern world, we often lose track of the process of growing and transporting our food. Before eating the third fruit, take a moment to reflect on this process:

Close your eyes: You are holding a piece of fruit, which you are about to eat. But before that – what things needed to happen to get this fruit into our hands?

Who placed the seeds into the ground? What sort of conditions did it grow in? Was it a hot summer? What did the soil feel like? How was it harvested? What did it look like when it was ready to be picked? Who picked it? Where did it travel next?

Was it packed into cardboard boxes? How did it travel to the store or farmers’ market? Who unloaded and unpacked it? Who weighed it so it could be purchased?

Think for a moment about how many hands played a part in getting the fruit to this table and into our hands.

Now open your eyes: Look a little more closely at the fruit in your hand – what does it look like? What does that specific color remind you of? What does it feel like? Imagine what it tastes like.

Say the blessing above together, and then eat.

Gratitude means noticing: a fruit meditation

THE THIRD CUP

If serving a full meal, this section is a good time to serve dessert!

The Third FruitFruits for this world include berries*, figs, kumquats, persimmons, and star fruit. Before the blessing, you may want to walk through the food meditation below.

ה יי אלהינו מלך העולם רוך את ברי העץ. בורא פ


creator of fruit of the tree.

Take the third fruit and say the following blessing:

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, bo.rei p’.ri ha.etz

*Note: On strawberries, and possibly raspberries, one recites ברא פרי האדמה, creator of fruit of the earth. See page 11.

21

Our Relationship to the Land of IsraelAs we saw in the previous section, Israel is promised with rain in its time. However, this is not assured but rather depends on the actions of the people. Right before the Shema, God promises that if we keep the instructions of the Torah, then we will have rain from heaven.

Rain and Drought as Punishment

Rain as a Reward

Do you know where your water comes from?

Do you see the ample or scant rain as a reward or punishment?

Do you see the modern concept of humanity's affect on the climate as different from the traditional concept of rain as reward?

קול יהוה מעו ב ואם לא תשי יהוה ומריתם את פ

כם ובאבתיכם׃ והיתה יד יהוה ב

ים היום אקרא אל יהוה הלוא קציר חטה י רעתכם רב ן קלות ומטר ודעו וראו כ וית׃ אול לכם מלך עיני יהוה לש יתם ב ר עש אש

But if you do not listen to the voice of Adonai

and rebell against Adonai's word,

the hand of Adonai will be upon you and your fathers.

It is the season of the wheat harvest. I will call on Adonai

to send thunder and rain – then you will see the wickedness

you did in the eyes of Adonai to ask for a king.-I Samuel 12:15,17

ן עמרי הרע ב ב עש אחא ויר לפניו׃ עיני יהוה מכל אש ב

ב בי גלעד אל אחא י מתש ב ש ויאמר אליהו התי לפניו ר עמדת ראל אש חי יהוה אלהי יש

י אם לפי דברי ה טל ומטר כ נים האל אם יהיה הש

And Ahab son of Omri [the king of Israel] did evil

in the eyes of Adonai, more than all who preceded him.

And Elijah the Tishbite, from the people of Gilad, said to Ahab:

"As lives Adonai, the God of Israel whom I serve,

there will be no dew or rain these years, except at my bidding.-I Kings 16:24, 17:1

נכי מצוך ר א צוה אש ל המ ם את כ מרת ושם את ת חזקו ובאתם וירש היום למען ת

ה׃ ת ה לרש מ ם עברים ש ת ר א הארץ אש

ה ת ה לרש מ ם עברים ש ר את והארץ אש ארץ הרים ובקעת

ים׃ ה מ ת ש מים ת למטר הש

Keep all of the commandments that I have commanded you

today so that you may have the strength to enter and possess

the land that you are about to cross into to possess.

And the land that you are about to cross into to possess

is a land of mountains and valleys,

that drinks its water from the rains of heaven.-Deuteronomy 11:8,11

To be a blessing, rain has to come at the right time in the right amount. The most famous example is the story of Noah where rain is used to destroy the world. Below are two less-known stories. In response to the people's call for a king the prophet Samuel threatens the people with destructive off-season rains which would ruin the grain harvest. And Elijah decrees that God will withhold rain as a punishment in response to the sins of Ahab.

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Our Relationship to TreesThe second chapter of our relationship to trees began when we entered the land of Israel as a Jewish people. One of our first obligations upon entering the land is to plant trees. It is here that the Jewish people are able to parallel the divine creation seen in Genesis by planting trees.

In the Land of Israel

ם וכי תבאו אל הארץ ונטעתריו ם ערלתו את פ ל עץ מאכל וערלת כ

נים יהיה לכם ערלים לא יאכל׃ לש ש שריו קדש ל פ נה הרביעת יהיה כ ובש

הלולים ליהוה׃ריו ת תאכלו את פ נה החמיש ובש

בואתו אני יהוה אלהיכם׃ להוסיף לכם ת

And when you come to the land and plant

all manner of trees for food, their fruit shall be forbidden.

For three years it shall be forbidden to you, and not eaten.

And in the fourth year all its fruit shall be holy,

set aside before God.

And in the fifth year, you may eat of its fruit

to increase for you its yield, for I am the Lord your God.- Leviticus 19:23-25

ל טוב, מצאו אותה מליאה כ ת י ש אף על פב ולא נטע. לא תאמרו נשטיעות. נ ו זהירין ב א, הו אל

ל עץ מאכל. ם כ אמר: ונטעת נ ש

טעו נ ם ומצאתם נטיעות ש כנסת נ ם ש ש כם היו נוטעים לבניכם. אחרים, אף את

לא יאמר אדם שנים אני חי? ה ש מ אני זקן כ

מה אני עומד מתיגע לאחרים?למחר אני מת.

Even if you find the land full of all good things,

you should not say, “We will sit and not plant”;

rather, be diligent in planting!

As it says “you shall plant trees for food” (Leviticus 19:23).

Just as you came and found trees planted

by others, you must plant for your children;

a person must not say,

“I am old, how many years will I live?

Why should I get up and exert myself for others?

I’m going to die tomorrow.”-Midrash Tanchuma, Parshat Kedoshim, Chapter 8

While presented as a commandment, the concept of not eating from a newly planted tree is known among arborists. Young trees are often pruned of their fruit so that the tree's energy can focus on developing its core. By foregoing fruit for a few years, one helps ensure the strength of the tree for years to come.

The text above seems to be specific to when the Israelites entered the land of Israel, and also seems to be dependant – "when you plant a tree". However, rabbinic tradition read these verses as applicable for all time, and turned them into an active command:

What trees, literal or metaphorical, have others planted before you?

What trees do you hope to plant for the next generation?

Why do you think the Torah begins with planting trees rather than building schools or other infrastructure? Why is this important for the Jewish people?

THE THIRD CUP

23

Our Relationship to the Wider WorldDeveloping a sense of urgency, and recognizing our interconnectedness is best concretized when we make habit of pursuing the good over the bad and aiming to make the world a better place with our every interaction.

Many still don’t see issues around the climate as a human issue, as a planetary issue. For a lot of people, climate change is approached as a regionalized issue, something that does not impact most people directly. Ultimately, the students of Aaron were proactive to make change, regardless of how it impacted them.

If environmental sustainability is a global issue that impacts our planet as a whole, how could there be such a divide for how we address the issue?

What methods would you recommend to people as they begin to pursue peace for humanity and the planet?

What did Dr. King mean when he said we must begin to shift from a “thing oriented society to a person oriented society?

Freedom for One is Freedom for None

לו מהם. אי קב מ ל וש הלל אהרן, למידיו ש ל אומר, הוי מת הל

לום, לום ורודף ש אוהב שריות ומקרבן לתורה: אוהב את הב

Hillel and Shammai received [the Torah] from them.

Hillel used to say: Be of the disciples of Aaron,

loving peace and pursuing peace,

loving creatures and bringing them closer to the Torah.

-Pirkei Avot 1:12

"If we are to have peace on earth, our loyalties must become ecumenical rather than sectional. Our loyalties must transcend our race, our tribe, our class, and our nation; and this means we must develop a world perspective."

-Martin Luther King, Jr., Speech in Atlanta, 1967

“I am convinced that if we are to get on the right side of the world revolution, we as a nation must undergo a radical revolution of values. We must rapidly begin – we must rapidly begin the shift from a thing-oriented society to a person-oriented society. When machines and computers, profit motives and property rights are considered more important than people, the giant triplets of racism, extreme materialism, and militarism are incapable of being conquered.

-Martin Luther King, Jr., Beyond Vietnam, 1967

THE THIRD CUP

24

Creative Seder Activity: Guess that Smell!

Put on a blindfold and try to guess a fruit or other

food by smell alone. If you need a hint,

try to touch or taste it.

The Fourth FruitAs the Kabbalists defined the fourth world as that of spirit, it has no symbolic food, only what sustains us spiritually. Rather than eating a symbolic fruit, we can take the time to appreciate its smell.

A pleasant fragrance can restore our spirit, even when not eating. For example, on Yom Kippur some make blessings over pleasant fragrances to make up for the lack of blessings one would usually say throughout the day on food.

THE FOURTH CUP






Our mature tree is now producing fruit, producing seeds for future generations.

We have arrived at the final level on our journey, the world of Atzilut, Spirit. For the Kabbalists, this level of pure spirituality is the highest rung on the ladder of creation. We all have a relationship to the physical and to the intangible. The fourth world is about our highest selves, when we are not eating, when we are not thinking of our bodies, when we have all the tools to bring in pure holiness in each moment.

The final cup of wine is fully red with a drop of white. For the Kabbalists, this cup represents the highest level of creation, the red flame completely overpowers the white light of the beginning.

ה יי אלהינו מלך העולם רוך את בפרות. הנותן ריח טוב ב


who gives a pleasant smell to fruit.

Take a fragrant fruit and say the following blessing before smelling it:

Ba.ruch a.ta A.do.nai, e.lo.hei.nu me.lech ha.o.lam, ha.no.tein rei.ach tov be.fei.rot.

You may want to bless and drink this cup of wine as the closing blessing to Birkat HaMazon, Grace after Meals.

The full Birkat HaMazon can be found in a bentcher or siddur, and various shorter texts are on page 32. If starting with a zimun, the invitation to bless, the person leading should recite the blessing over the final cup after concluding bentching.

THE FOURTH CUP

25

יק היה ל אותו צד ל ימיו ש אמר רבי יוחנן: כשוב עלות ב יר המ מצטער על מקרא זה ''ש

חולמים.'' יבת ציון היינו כ ה' את ש

חלמא? נין ב בעין ש ים ש ני א ד אמר: מי איכ

אורחא, חזייה לההוא יומא חד הוה אזל בהוה נטע חרובא, אמר ליה: עד ברא ד ג

נין. בעין ש נין טעין? אמר ליה: עד ש ה ש מ כ

נין? בעין ש חיית ש יטא לך ד ש אמר ליה: פ

חרובא ברא[ עלמא ב אמר ליה: האי ]גתלי לי אבהתי - ש י היכי ד יה, כ חת כ אש

תלי נמי לבראי. ש

Rabbi Johanan said: All of his life, this righteous man [Choni HaMa'agal] was troubled about the meaning of the verse, “A song of ascents: When Adonai restored the fortunes of Zion [from exile], we were veritable dreamers.”(Ps. 126:1)

He said: Is it possible for a man to dream continuously for seventy years [the length of the exile]?

One day he was journeying on the road and he saw a man planting a carob tree. He asked him, How long does it take [for this tree] to bear fruit? He replied: Seventy years.

He then asked him: Are you certain that you will live another seventy years?

He replied: I found [grown] carob trees in the world; as my forefathers planted these for me so I too plant these for my children.

– Bablyonian Talmud, Ta’anit 23a

לימא לן מר מהני מילי מעלייתא דהוה עביד רב הונא! - אמר ליה:

ר ד תא הוה מש ב מעלי ש ניא ד וכל פייש להו הוה פ לוחא לשוקא, וכל ירקא ד ש

די ליה לנהרא. לגינאי - זבין ליה, וש

ים? וליתביה לענין. עתייהו, ולא אתו למיזב סמכא ד זמנין ד

דייה לבהמה? ולשקסבר מאכל אדם אין מאכילין לבהמה.

לל? ולא ליזבניה כילן לעתיד לבא. נמצאת מכש

תח לבביה א הוה פ רך ריפת י הוה כ כצריך - ליתי וליכול. ל מאן ד ואמר: כ

[Raba said to Rafram b. Papa:] Tell me some of the good deeds which R. Huna had done. He replied:

Every Friday he would send a messenger to the market and buy up any vegetables that the [market] gardeners had left over and had them thrown into the river.

Why did he not distribute these among the poor? They would be led to rely upon him and would not trouble to buy any for themselves.

Why did he not give them to the domestic animals? He was of the opinion that food fit for human consumption may not be given to animals.

Then why did he purchase them at all? Otherwise [the gardeners] would do wrong in the future [by not providing an adequate supply].

When he had a meal he would open the door wide and declare, whoever is in need let him come and eat.

– Bablyonian Talmud, Ta’anit 20b-21a

The following text is about the relationship between short-term choices, longer-term implications, and learned human behavior.

Imagine the world 70 years from now. What will it look like?

What do you think of Rav Huna's choices?

If you had the money, would you choose to replicate his behavior or not?

Our Relationship to FoodOur tradition tells us not to focus on ourselves, but on the world around us. Just as we focus on where our food comes from, we must think about future generations.

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Shmita: The Sabbatical Year

הר סיני לאמר׃ ה ב ר יהוה אל מש וידבראל ואמרת אלהם ני יש ר אל ב ב ד

ר אני נתן לכם י תבאו אל הארץ אש כת ליהוה׃ ב בתה הארץ ש וש

נים ש ש דך וש זרע ש נים ת ש ש שבואתה׃ רמך ואספת את ת זמר כ ת

תון ב ת ש ב ביעת ש נה הש ובשת ליהוה ב יהיה לארץ ש

דך לא תזרע וכרמך לא תזמר׃ ש את ספיח קצירך לא תקצור

בי נזירך לא תבצר ואת ענתון יהיה לארץ׃ ב נת ש ש

כלה לך ת הארץ לכם לא ב והיתה שכירך ך ולאמתך ולש ולעבד

ך ולחיה ׃ ולבהמת ך רים עמ בך הג ולתושתה לאכל׃ בוא היה כל ת ארצך ת ר ב אש

Adonai spoke to Moses on Mount Sinai, saying:

Speak to the children of Israel and say to them:

When you enter the land that I am giving you,

the land is to rest a Shabbat-rest to Adonai.

For six years sow your fields and for six years

prune your vineyards, and gather in its produce.

But in the seventh year the land will have a Shabbat,

a sabbatical rest, a Shabbat to Adonai -

do not sow your field or prune your vineyard.

Do not harvest the aftergrowth of your harvest

or gather the grapes of your untrimmed vines -

the land shall have a year of sabbatical rest.

The Shabbat-yield of the land is for you to eat,

for your servant, for your handmaid, for your hired-hand,

for the resident who dwells with you, for your cattle, for the

beasts that are in your land, shall be all its produce, to eat.-Leviticus 25:1-7

רוך דוש ב מאי טעמא דשביעתא אמר הקדי בע כ מיטו ש ש והש הוא לישראל זרעו ש

י. ל הארץ ש דעו ש ת ש

What is the reason for the Sabbatical year? The Holy Blessed One said to Israel: sow for six years and release in the seventh so that you will know that the land is mine.

-Bablyonian Talmud, Sanhedrin 39a

“When you come into the land” (Leviticus 25.2) implies no conquest but the acquisition of a legacy. This may foster the illusion that the Land belongs to Israel permanently and unconditionally, to be inherited by their children to be tilled and cultivated, and to reap the fruits of their sweat and toil. To counter any such notion, God says, the land which I give to you, it is not a land given as an irreversible inheritance, but a pledge renewed on condition that you merit it. However, if you turn away from Me, I shall take it away from you and give it to others.”

– Rabbi Moshe Alshich (16th Century)

What is the connection between Shabbat and the shmita year?

How does this interpretation change our relationship with the Land of Israel?

What does it mean for a modern society to "release" the land?

What might you "release" for a year to help impact social change?

Our Relationship to the Land of IsraelShmita, the Hebrew term for release, is the term for the sabbatical year. It is mentioned in various contexts in the Torah and envisions a society where every seven years the land is "released" and lays fallow and debts are released.

In both cases, the Rabbis contextualize shmita as creating a more just society, although they also recognize the difficulties in enacting such laws. In this light, the laws of shmita can be seen as a proscription for an ideal, as yet unrealized, society.

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Our Relationship to TreesJewish tradition offers certain glimpses of the world to come. The history between people and trees started in the Garden of Eden and continues into the messianic era.

The Messianic Era

אמרו בגוים יהוה מלךמוט ל ת בל ב כון ת אף ת

רים׃ מיש ים ב ידין עממים ותגל הארץ מחו הש יש

ם ומלאו׃ ירעם היר בו די וכל אש יעלז ש

ל עצי יער׃ נו כ אז ירני בא לפני יהוה כ

פט הארץ י בא לש כאמונתו׃ ים ב צדק ועמ בל ב פט ת יש

Declare among the nations, “Adonai reigns!”

The world stands firm; it cannot be shaken;

judging the peoples with equity.

The heavens will rejoice and the earth will exult,

the sea and all within will be filled with thunder,

the fields and everything in them exult,

then shall all the trees of the forest shout for joy

for the presence of Adonai is coming,

is coming to rule the earth;

to rule the world justly, and its peoples in faithfulness.- Psalm 96:10-13

Do you think of judgment as inherently positive or negative?

Why do you think the earth is so joyous of God's judgment?

ר גוריון: י חמא ב אמר רברק, אפלו אילני ס

בון. ין וחש עתידין לתן ד

נן: מייתין לה מן הדא: ורבדה. )דברים כ'( י האדם עץ הש כ

בון, ין וחש מה האדם עתיד לתן דרק עתידין אף אילני ס

בון ין וחש לתן ד

Rabbi Hama bar Gurion said:

Even barren trees

will have to give a judgement and an accounting in the future.

The Rabbis said: From where does this come?

"For a human is like the tree of the field" (Deut. 20).

As humanity in the future will give judgement and accounting,

even barren trees in the future

will give judgement and accounting.

-Kohelet Rabbah 8:9:1

What you think it means for a tree to give an accounting for its life before God?

How is this similar or different from a person's accounting?

תוך ידך אם היתה נטיעה ביח. ש ויאמרו לך הרי לך המ

יל. ך צא והקב טיעה ואחר כ בוא ונטע את הנ

If you had a sapling in your hand

and were told that the Messiah had come,

first plant the sapling and afterwards go out in greeting.

-Avot D'Rabi Natan, Chapter 31

Why do you think we have an obligation to plant the sapling first?

What does this say about our view on the future?

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Our Relationship to the Wider WorldOur daily actions will impact our descendants; our dreams can and have the power to become their reality. We must take more accountability for not only our actions, but also how they will influence our children and future descendants. We live in a time when the unintended or unhelpful consequences of our “normal” behaviors are steadily becoming more and more apparent.

“I have a dream that my four children will one day live in a nation where they will not be judged by the color of their skin, but by the content of their character”.

-Dr. Martin Luther King, Jr., March on Washington, 1963

This final text provides no answers but poses important questions and establishes a framework for relating to contemporary issues through the prism of Jewish tradition.

In what ways is the land that the man own's actually not his? What do you need to do to ensure the sustainability of the planet for your descendants?

In what sense is the public land actually his? What role do you play in strengthening future generations?

What "stones" do we throw today that we may stumble over in the future? What stones can we pick up from our ancestors to help our descendents?

ל אדם נן: לא יסק נו רב תים. מרשותו לרשות הרב

ל מרשותו היה מסק אדם אחד ש ה ב מעשים, ומצאו חסיד אחד, לרשות הרב

ל ה מסק ני מה את אמר לו: "ריקה, מפ"? ך ל ך לרשות ש ל אינה ש מרשות ש

לגלג עליו.

דהו, לימים נצרך למכור שים אותו רשות הרב ך ב והיה מהל

אותן אבנים. ל ב ונכש

אמר: "יפה אמר לי אותו חסידל ה מסק ני מה את 'מפ

"'? ך ל ך לרשות ש ל אינה ש מרשות ש

Our sages taught: A person should not move stones

from his ground to public ground.

A certain man was moving stones from his ground

onto public ground when a pious man found him doing so.

He said to him, “Fool, why do you move stones

from ground which is not yours, to ground which is yours?”

[The man] laughed at him.

Some time later he had to sell his field,

and when he was walking on that public ground

he stumbled over those stones.

He then said, “How well did that pious man say to me,

‘why do you move stones

from ground which is not yours to ground which is yours?’ ”-Bablyonian Talmud, Bava Kama 50b

The Jewish people have always played a role in seeking to perfect the world. We now have the opportunity to add our distinctive voice to a global conversation about the nature of human life on this planet. We might begin by thinking about “our stones” – the things we move from our property to public space, that do damage in the world.

The Age of Awareness

THE FOURTH CUP

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At the Passover seder one sets a cup aside for Elijah the Prophet, for as the ancient stories of the Jewish tradition suggest, Elijah was the harbinger of everything good and the announcer of the Messiah. We have a cup for him in moments after breaking the shackles of our slavery because achieving a state of freedom is far more difficult than being free.

As Shabbat ends each week, we fear what might come next now that the restrictions of the day have been lifted, so we sing and call upon the soothing energy of Elijah the Prophet, one who brings good tidings and envisions a world from love, to remind us that we can transform anything into the good.

As Dr. King so beautifully puts it in his Nobel Peace Prize speech:

"Sooner or later all the people of the world will have to discover a way to live together in peace, and thereby transform this pending cosmic elegy into a creative psalm of brotherhood. If this is to be achieved, man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love."

THE CUP OF ELIJAH

Fill an extra cup on the table for Elijah, to represent the work still needed to improve our world.

As our seder comes to a close, take a moment to reflect on the journey we have taken together. What kind of relationships do you want to have with food, with the environment, with Israel, and with the wider world?

Refer to the following pages for our Call to Action. Take this time to make a Brit Hazon: a commitment to the future. You can choose to pass the Cup of Elijah around the table to allow everyone to voice their commitments.

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A CALL TO ACTION

There are a few things that we all need to do, regardless of where we are or how old we are or what religion we are or anything else. Once we understand the challenges that the world faces, and we think about the tragedy of the commons, and we acknowledge our own significance: there are some things we all need to do.

Here is a shortlist:

1 As a human being: Don’t avert your eyes. Pay attention. Read. Watch. Learn about the consequences of human behavior.

2 As a citizen: Vote. Always and in every election vote for the candidate who is most serious about passing laws that will start to make things better and not worse. The 21st century understanding has to be: we need governments, by carrots and sticks of all sorts, to cause us to act for the sake of our grandchildren, and their grandchildren.

3 As a westerner: Consume less. When you move, move to a smaller home. Ride your bike. Walk. Eat less meat. Travel less by plane. Stop buying plastic bottles and don’t drink soda. When you buy things, buy things that will last.

4 As a member of society: Thicken community. This is the critical antidote to the fear of the future that climate change engenders. Reach out. Don’t isolate yourself. Offer kindness. Ask for favors. Less social media. More laughter around a table. Less listening to music. More making music. Do not allow what is scary in the world to isolate you. Connect, only connect. We will fix this, if we fix it at all, by acting in community, by strengthening all of our communities.

ה. נ טל ממ ה בן חורין לב ת לאכה לגמר, ולא א לא עליך המ

You may not solve the world's problems. But you are not free to walk away from them.

Pirkei Avot 2:16

31

BRIT HAZON:A Commitment for the Future

Our holidays help us focus at a moment in time, allowing us to think how we want to act for the rest of the year. We focus on atonement and being our best selves around Rosh HaShanah and Yom Kippur, but ideally we should do this year round.

Similarly, on Tu B'Shvat we think about the natural world, and today we are focusing on our relationships with food, the environment, with Israel, and with the wider world. What would it mean to take that focus into our lives for the rest of the year?

How can you help create a healthier and more sustainable world?

Take this opportunity to make a personal commitment for the coming year.

It can relate to personal Jewish practice, food choices, waste reduction, social action and change, connecting to the outdoors, environmental stewardship, or anything else.

Creative Seder Activity!

Write yourself a postcard explaining your commitment, put it in an envelope, seal and address it, and have someone

mail it to you around Passover – just to make sure you are still on

the right track!

5 In your school, where your work, where you live, or where you pray: Change policies that change behaviors. Do it slowly and do it steadily and don’t ever give up. Change purchasing. Change how you dispose of things. Don’t use plastic. Compost. Change power usage. Change food. These are the institutions that magnify our impact, that model what we believe in, and that amplify our behavior for good or ill.

6 As a leader: Amplify your voice. Every which way you can. If you lead anything, direct anything, chair anything, supervise anything – one part of what you do has to be about addressing environmental sustainability. Put it on the agenda. Start somewhere – start here, now, the next meeting you attend or chair.

32

Birkat HaMazon: Grace After MealsWe are commanded to bless God after we eat. Rabbinic tradition proscribes various versions of a Grace After Meals dependant on what one ate.

There are three traditional texts for Grace After meals: the full Birkat HaMazon is recited after a meal with bread (not included below). Al HaMichya is recited after eating a meal with grain products, wine, or fruit of the seven species, and would apply to a seder where no bread was eaten. The shortest is Borei Nefashot, recited after simpler meals.

Finally, two shorter contemporary blessings, based on ancient texts, are included on the following page.

CLOSING BLESSINGS

Borei Nefashot

ה יי אלהינו מלך העולם, בורא רוך את ב נפשות רבות וחסרונן

ל הם נפש כ ראת להחיות ב ב ל מה ש על כרוך חי העולמים. חי, ב

Blessed are you Adonai our G!d, ruler of the universe, creator

of many forms of life and their needs,

for all that you have created to sustain life in all that lives.

Blessed be the one who gives life to the worlds.

ה יי, אלהינו מלך העולם, רוך את ב

ורחבה טובה ה חמד ארץ ועל דה הש נובת ת ועל ולשבוע ריה מפ לאכול לאבותינו והנחלת רצית שלים ך ועל ירוש מטובה. רחם יי אלהינו על ישראל עמ . , ועל היכלך חך , ועל מזב בודך ן כ כ עירך ועל ציון משוהעלנו בימינו. מהרה ב דש הק עיר לים ירוש ובנה ע ב ונש ה רי מפ ונאכל בנינה, ב חנו מ וש לתוכה

ה ובטהרה. קדש מטובה ונברכך עליה ב

ת הזה: ב יום הש )בשבת( ורצה והחליצנו ב

ך על הארץ ה יי טוב ומטיב לכל ונודה ל י את כ

ה יי, על הארץ רוך את ב

על העץ רי העץ ועל פ

פן על הגפן רי הג ועל פ

חיה על המלה לכ ועל הכ

Al HaMichyaAdd in as many color sections as appropriate for what you ate.

Blessed are you Adonai, our G!d, ruler of the universe, for the

nourishment | fruit of the vine | fruit

and for the produce of the field; for a desirable, good, and spacious land that you willed and gave to our ancestors to eat of its fruit and to be

satisfied from her goodness.

Have mercy Adonai our G!d on us, on Israel your people, on Jerusalem your city, on Zion the home of your glory, on your altar, and on your Temple. Build Jerusalem the holy city swiftly in our time, bring us back there, rejoining in its rebuilding, eating from its fruit, satisfied by its goodness,

and blessing you for her holiness and purity.

Be pleased to refresh us on this Shabbat day.

For you are good and do good for all and we thank you for the land and for the

nourishment | fruit of the vine | fruit

Blessed are you Adonai for the land and for the

nourishment | fruit of the vine | fruit.

רות ועל הפ

רות. ועל הפ

פן רי הג ועל פ

פן. רי הג ועל פ

חיה ועל המ

חיה. ועל המ

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Brich Rachamana

א דעלמא ריך רחמנא מלכ בא ית האי פ מריה ד

b'.rich ra.cha.ma.na mal.ka d'.al.ma

ma.rei d'.hai pi.ta

You are the source of life for all that is and your blessings flow through me-Hebrew from Bablyonian Talmud, Brachot 40b

v'.a.chal.ta,

v'.sa.va.ta,

u.vei.rach.ta

We ate when we were hungryAnd now we’re satisfiedWe thank the Source of BlessingFor all that S/he provides

Hunger is a yearningIn body and soulEarth Air, Fire, WaterAnd spirit make us whole

Giving and ReceivingWe open our handsFrom seedtime through HarvestWe’re partners with the land

We share in a visionOf wholeness and releaseWhere every child is nourishedAnd we all live in peace

V'achalta

ואכלת בעת וש

וברכת

-Hebrew from Deuteronomy 8:10 English by Hanna Tiferet Siegel

SONGS

Learn to Live

Learn to live your life with all your heartAnd all your soul and all your mindAnd love all human kind as you would love yourself

Learn to live your lifeWith all your heartAnd all your soul and mind and love all human kindWe’ve got happy lives to live

We’ve got open arms to giveWe’ve got hope down deep insideBecause in love we do reside

-As taught to Cara Michelle Silverberg

Adamah

ים מ אדמה ושים חום האש צליל המגופי יש זאת ב אני מרג

מתי נש רוחי ב ב

a.da.mah v'.sha.ma.yim

chom ha.esh, tzlil ha.ma.yim

a.ni mar.gish zot b'.gu.fi

b'.ru.chi b'.nish.ma.ti

Love the earth, love the sky

heat of fire, drop of water

I can feel it in my body

in my spirit in my soul

-Hebrew words by Shimon Lev-Tahor, adapted from a Rainbow Gathering melody

Sanctuary

ש ועשו לי מקדתוכם י ב כנת וש

v'.a.su li mik.dash

v'.sha.chan.ti b'.to.cham

O Lord prepare me to be a sanctuary

Pure and holy, tried and true

And with thanksgiving, I'll be a living

sanctuary, for you.-Hebrew words from Exodus 25:8. Direct translation: And let them make me a sanctuary, that I may dwell among them.

More songs are available at hazon.org/tubshvat.

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THE STATE OF THE FORESTS

Jewish tradition teaches that the forest was our first home.

Forests cover 31% of total land area and are home to 80% of the world’s terrestrial biodiversity.

We depend on forests for healing and sustenance.

More than 1.6 billion people around the world depend on forests for their livelihoods.

More than a quarter of modern medicines, worth an estimated $108 billion a year, originate from tropical forest plants.

If we protect half the global surface, 85% or more of species will survive. We currently protect 10%, which may lead to a loss of 50% of species.

What would the Garden of Eden have been like without trees?

Earth has lost more than half of its trees since humans first learned how to wield the axe and is due to lose another half of the remaining trees by the end of the century.

Deforestation and forest degradation are responsible for around 17.4% of all man-made greenhouse gas emissions.

Deforestation of tropical rainforests could account for the loss of as many as 100 species a day.

“If you believe that you have the ability to destroy, then believe that you have the ability to fix.” - Rabbi Nachman of Breslov

By the end of the 19th century, post-industrial revolution France had cleared its forests such that they covered well below 10% of France's land area. Following a series of fatal mudslides, a public reforestation campaign began. Today, forest cover is nearing 30% and forests grow at 30,000 hectares a year.

The Billion Tree Campaign launched by UNEP and the World Agroforestry Centre in 2006 planted more than 2 billion trees in 18 months. As of 2018, over 15 billion trees have been planted, and the campaign has been renamed The Trillion Tree Campaign.

-sourced from the International Union for Conservation of Nature and Half Earth Project

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PURCHASING GUIDE

20 People

40 People

80 People

Part Eaten

Nuts

Walnuts 1 lb 2 lb 4 lb inside

Pecans 1 lb 3 lb 6 lb inside

Almonds 1 lb 3 lb 6 lb inside

Fruit from the Seven Species (see page 11)

Pomegranate 3 6 12 inside

Dates 2 lb 3 lb 6 lb outside

Olives 2 cans 3 cans 5 cans outside

Figs 2 lb 3 lb 5 lb fully

Grapes 3 lb 5 lb 8 lb fully

Other Fruit

Tangerines 10 fruits 1 box 2 boxes inside

Apricots 2 lb 4 lb 8 lb outside

Pears 5 lb 8 lb 15 lb outside

Blueberries 2 lb 4 lb 8 lb fully

Strawberries 3 lb 5 lb 10 lb fully

Raspberries 1 lb 2 lb 4 lb fully

Wine (assumes a total of 2 full-sized glasses per person, increase as needed)

Red wine 4 bottles 8 bottles 15 bottles

White Wine 4 bottles 8 bottles 15 bottles

How much food to buy for a seder is a difficult question to answer. It of course depends on the number of people you are hosting, but also on the type of people and type of meal. If you know you have adventurous eaters and the nuts and fruit are the primary food being served, the amounts below are a good guide. However, if you are serving a full meal purchase less of the fruits below.

We assume you may not buy some of each item below, so a good rule of thumb is to estimate about ½ lb fresh fruit, ¼ lb dried fruit and 1/8 lb nuts per person.

Since the fruit and nuts are divided into three types (fully edible, inside only, or outside only) make sure you have a selection of all three.

If you are serving a full meal on top of the symbolic foods, we encourage you to try to integrate many of these into your meal. Tu B'Shvat is a great opportunity to showcase a vegan meal with salads, legumes, and grains featuring many of the seven species, nuts, or other fruit. While it is difficult to use seasonal produce in many colder climates, you can use dried or preserved ingredients.

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ACTIVITIES

Pickled VegetablesThis method uses lacto-fermentation, an easy, fun, and health-friendly method of food preservation. Participants will take home a jar of their own pickled vegetables, which should begin fermenting in about 3 days.

Supplies and Ingredients

• Knife and cutting board

• Large bowl

• Pint-sized jar per person

• Salt

• Water

• Vegetables

(examples include cabbage, radishes, turnips, beets, carrots, and green beans)

• Pickling spices

(purchased mix or make your own from dill seal, mustard seed, red pepper flakes, coriander, cumin, and black pepper)

Process

If using just cabbage:

• Chop the cabbage• In a large bowl, massage the cabbage with at least

1 Tbsp of salt until it is very malleable and has started to release juices

• Pack tightly into a jar, such that the juices are covering the cabbage

For other vegetables:

• Chop the vegetables• Pack them tightly into a jar• Sprinkle herbs and spices as you go• Add 1-1½ Tbsp of salt on top• Pour in water slowly to cover the vegetables• Cover tightly and shake to mix the salt and spices

Storage and tasting:

• Leave the jar on a counter for 3-7 days Each day, unscrew the lid partway to "burp" the jars and release the air pressure, then close it

• After a few days taste to test how much the vegetables have pickled

• Once you like the flavor, transfer the jar to the fridge to slow the fermentation process

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Supplies and Ingredients

• Small potting pots (4")

• Quart-sized Ziploc bags that fit over the pots

• seeds

(we suggest broccoli, radish, or peas)

• Spoons for scooping seeds

• Potting soil

• Optional: popsicle sticks and markers for labeling

Process

• Fill a pot about ¾ full with soil.

• Sprinkle in a spoonful of seeds in each pot. Since each crop grows at a different rate, use only one seed type per pot. Ideally leave at least a seed's width between each seed.

• Sprinkle one spoonful of soil on top of the seeds

• Water the soil enough so it is a little moist, but not soaked. Cover each pot with the Ziploc bag to form a greenhouse.

• Every few days, feel the soil to check if it is moist. If it is dry, add a little water.

• After 1-3 weeks your greens should reach 3-5 inches. Harvest them by cutting at the base.

Microgreen PlantingMicrogreens are mini versions of regular vegetables. The shoots are harvested at a young age, before they grow into fully mature plants. They have a wonderful flavor, are richer in nutrition than their larger counterparts, and are easy to grow!

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ABOUT HAZON

The word "hazon" means "vision."

We are the Jewish lab for sustainability. We work to create a more sustainable Jewish community – and a healthier and more sustainable world for all. We do this through immersive multi-day programs like food conferences, retreats, and bike rides; writing, teaching, and advocacy, and in fostering new experiments in Jewish Outdoor, Food, Farming & Environmental Education (JOFEE), across the Jewish world.

Our programs are multi-generational and open to people of all religious backgrounds and none. We are based in New York, Detroit, Denver, Boulder, and at the Isabella Freedman Jewish Retreat Center in the Connecticut Berkshires.

Education We offer Jewish Outdoor, Food, Farming & Environmental Education (JOFEE), providing thought-leadership and immersive experiences for a spectrum of ages and interests. From institutions and individuals using our wide range of curricula and sourcebooks to kids at our Teva programs weighing their leftovers and young adults living in community and farming with Adamah, Hazon supports learning at the intersection of Jewish life and sustainability.

Action Hazon participants take action. We compost and pickle. We improve the energy profiles of our Jewish institutions, use our food dollars to support local farms, and meet thousands of our neighbors at Jewish Food Festivals. We raise environmental awareness while riding our bikes. We share sustainable Shabbat meals, create gardens, plant seeds for future generations, build intentional communities in North America, and visit our partners in Israel’s environmental sector.

Advocacy In settings from synagogues to community boards to global climate marches we advocate on local and regional projects like bike lanes and family-owned farms, as well as on national issues like climate change and sustainable agriculture. Hazon provides rabbis with sermon materials, and training and support for meetings with government representatives. Hazon participants speak up to help make the world we all share healthier and more sustainable for everyone.

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PROGRAMS & RETREATS

The Hazon Seal of Sustainability This provides organizations with a road map to advance sustainability-related education, action, and advocacy in the Jewish community. The Hazon Seal targets three areas: sustainable food and animal welfare; renewable energy and facilities; and ecosystems and health.

JOFEE Fellows and JOFEE Leaders Institute Two flagship programs that pave a leadership pathway for a new generation of Jewish Outdoor, Food, Farming, & Environmental Education professionals.

Isabella Freedman Jewish Retreat Center Hazon’s home in the Connecticut Berkshires hosts thousands of guests of all ages each year. Join for the Jewish holidays, a meditation or yoga retreat, the Hazon Food Conference, or Camp Isabella Freedman – all on 400 beautiful acres of lake, farm, and woodland. Isabella Freedman is also an ideal setting for organizational retreats and simchas.

Adamah Our flagship farming fellowship, based at Isabella Freedman, is a three-month leadership training program for Jewish adults ages 20-35 that integrates organic agriculture, farm-to-table living, Jewish learning, community building, and spiritual practice. Adamah alumni are fanning out across the American Jewish landscape as educators, rabbis, activists, entrepreneurs – and farmers.

Teva Teva works to transform Jewish education through experiential learning that fosters Jewish, ecological, and food sustainability. Teva works with day schools, congregations, camps, JCCs, BJEs, youth groups, and other Jewish institutions that cover the spectrum of religious affiliation.

Bike Rides Thousands of people have participated in our bike rides which often serve as entry points to organized Jewish life for those who are excited about biking, sustainability, the environment, and/or the outdoors.

The Sustainable Israel Tour Join us for a one-of-a-kind mission highlighting developments in Israel towards sustainable food production, healthy living, and social justice.

Hakhel Existing community models do not resonate with increasing numbers of people. We are cultivating the emergence of a range of new experiments and developing Jewish Intentional Communities.

Hazon Detroit and Hazon Colorado In Michigan and Colorado we are bringing all of our ideas and programs together in order to catalyze deeper change within and beyond the Jewish communtiy.

Educational Curricula and Sourcebooks We have developed a diverse library of curricula and sourcebooks that can be used in the classroom, at home, or as part of experiential programs. Visit shop.hazon.org to browse the collection.

Learn more at hazon.org

"The Torah is a commentary on the world,

and the world is a commentary on the Torah…"

tu b'shvat haggadah - hazontu b’shvat haggadah: hazon seder and sourcebook. authors: daniel...

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